therwith the Spirit of God so to worke in your heartes that the eies of your soules be opened aright to see and knowe Christ and your hearts framed accordingly to beleeue in him vndoubtedly euen then according to Christs commaundement heere in my text you come vnto him and drinke him yea you eate his flesh and drinke his bloode to eternall life Wherefore deare brethren when you come but to heare I say vnto euerie one of you with the wise man Ecclesiastes 4.17 Take heede to thy foote when thou entrest into the house of God that so thou maist follow his counsel in that which followeth that is to be more neare to heare thā to offer the sacrifice of fooles And according to the aduise of Ieremy by the strong plow of repentance faith breake vp the fallow ground of your hearts when you come to heare that we sow not the good seede of the worde amongst thornes Cap. 4.4 For as you may most plainly learne by the parable Mat. 13.4 c. though the Lord send neuer so good seedsmē amongst you they sow the good seed neuer so faithfully yet if your hearts be either like the high way or like thornie or stony ground you shal neuer bring forth any good haruest to the Lord. For onely the good honest heart furnished with patiēce shall doe that as there we are taught and therefore labour to bring such hearts But alas when all comes to all most true it is that Christ saith none can come vnto him but whom the father draweth Io. 6.44 Paul may plant and Apollo water and yet all to no purpose vnlesse God giue the increase 1. Cor. 3.3 And yet I say for all this despise not prophecying if you woulde take out the former lesson quench not the spirit 1. Thes 5.19.20 For by the outwarde ministrie of men the Lord inwardlie by his spirite worketh in you a knowledge and loue of Christ and so draweth you vnto him And that hath Christ himselfe taught immediatly saying Ioh. 6.45 It is written in the Prophets they shall be all taught of God Euerie man therefore that hath heard and hath learned of the father commeth vnto me Whereupon very well Augustine in his 26. tract vpon Iohn noteth saying videte quomodo trahit pater docendo delectat non necessitatem imponendo that is behold how the father draweth by teaching he delighteth not by imposing necessitie or enforcing And to the same purpose vpon the foresaide wordes hee moste sweetely obserueth that it being founde true in these earthly delightes that euerie one is drawne or caried with his delight that much rather Christ by teaching beeing manifested vnto vs by his Father will draw vs vnto him Yet most certaine it is that onely God it is that first openeth and enlightneth our mindes to see Christ by his ministrie set before vs and who then creates in vs a newe a will to delight in him and to imbrace him which the same Father acknowledgeth also saying that we will well he worketh of himselfe without vs and when we so will that we doe he worketh togither with vs De gratia libero arbitrto Cap. 17. And yet though all this be most true Of Sacramentes in generall are not the sacramentes and the vse and meditation thereof needlesse and superfluous vnto vs to this purpose For as the worde written in the canouical Scriptures is as the written will of our heauenly Father which we publish vnto you when we read them and by preaching open them vnto you so the Sacramentes are as the great and auten tike seales of the Lord annexed thereunto for the more and better assuring vs of the certainetie of those heauenly legaces that therein are bequeathed vs. Indeed God for his part is so stedfast constant and true in all his sayings that though onelie by bare speech he should reueale his will vnto vs it were our dueties most stedfastly to beleeueit But he that made vs knoweth what is in vs and by experience we finde how necessarie so euer it be for vs to beleeue the word of God that yet though we haue it as in the goodnesse of God towardes vs we haue both written and thus sealed and confirmed by his Sacraments that all this is little inough to make vs beleeue it as we should Wherefore seeing it hath pleased God to stoupe so lowe vnto vs thus to apply himself to our capacity let vs in the name of God praise him therfore and most thankfully take vse of all the meanes that he hath left vs to get vnto his sonne by And therefore giue me leaue heere to enlarge my selfe a little vnto you that there be nothing wanting in mee to shew you or to helpe you forward by the helpe of these Sacramentes that I speake of through the working of Gods spirite in your heartes withall more and more to come vnto Christ and to be vnited vnto him to your euerlasting saluation And the rather because I know as the right vnderstanding of the nature thereof may by Gods blessing mightilie helpe you or ward therein so eyther the ignorance thereof or an erroneous conceite of them may verie much hinder you in the same Sacraments I call them according to the ancient vse and phrase of the Church which name I take was at the first borrowed from an ancient fashion of making a solemne vow and couenant betwixt the Emperour and his souldiers whereby he was bound to them to goe in and out before them as an Emperour they bound themselves vnto him againe to be faithfull and obedient souldiers And therefore because in these sacred rites it was obserued that likewise there passeth a solemne couenant betwixt God and the worthie receiuers thereof it was thought that not vnfitly they might be called Sacraments And in verie deede whether we consider Baptisme or that other of the bodie and blood of Christ we shall easily finde that thereby this is done For in Baptisme the minister in the name of GOD offereth by baptising in water in the name of the Father the Sonne and the holie Ghost vnto the partie baptized not onelie a figure representation of the washing away of his sinnes and of his regeneration in the bloode of Christ but also a visible and sensible seale thereof whereby God bindeth himselfe to doe all this for the partie if the let and stoppe thereof be not in himselfe and he likewise by receiuing this Sacrament maketh open profession that he will liue and beleeue accordingly And in the other when breade and wine called as they be are deliuered vnto the communicant in like maner then God offereth to feede that partie to eternall life with the bodie broken and blood shed of his son and he by taking of them makes open confession that he so beleeueth and therefore will so shew it in his life therafter and of this mutuall couenant the sacrament deliuered and receiued is a most certaine pledge and seale betwixt them
though therein we shew neuer so much zeale and learning he hath the verie thing he desireth For that doubtlesse hath beene and is still a dangerous stratageme or pollicie of his when he findeth he cannot as he would preuaile by keeping men in ignorance and carelesse security then to doe what he can that they may spend their learning and zeale about matters of the least moment that in the meane time he may the more quietlie by their silence in matters of greatest weight by the other contrary way as it were paue the waie to Atheisme yea I feare much to speake plainely what I thinke that lacke of due consideration hereof in time in some hath not onelie beene one of the next causes of the phantasticall sectes of the Brownistes and Familistes but also of too shamefull encrease in so great light of the Gospell both of Papistes and Atheistes amongest vs. Wherefore my heartes desire and prayer to God for England is and euer shall be and for all the Churches of Christ wheresoeuer in the wide world that this subtiltie of Sathan may both heere and euerie where be throughlie well lookt vnto and the mischiefe thence ensuing be as carefully preuented as possiblie may be for otherwise it may growe intollerable and vncurable And J beseech the Lord heartilie to giue your Grace and all the rest of the reuerend Fathers the Bishops of this land and all others that be in authoritie with you in the same both skill and will power and might by the assistance of his holie spirite speedilie and effectuallie to cleanse and purge these Churches of England and Ireland so of all these foure kindes of dangerous aduersaries that without their stopping of vs at the first or seducing of vs afterward eyther of the right hand or of the left all the rest of vs as brethren and heires of the kingdom of heauen may both happilie get into this way thither and also most stedfastlie and constantlie perseuere therein euen vnto the verie end Thus presuming as you see of your Graces curteous and friendlie acceptance both of this my trauell in pointing out this waie and also of this my bold dedicating the same vnto you J will not cease to praie vnto God to requite and recompence seauen-folde into your bosome both this all your great and vndeserued former fauours towardes mee And thus beseeching him also long to preserue you in health and honour to his glorie the Churches good to your owne euerlasting comfort now euer crauing also pardon for this my boldnes and hoping therof I most humblie take my leaue From Blechlie in Buckingham shire 1596. Your Graces alwaies most readie and willing to be at your commandement Thomas Sparks The high way to Heauen Iohn 7. vers 37.38.39 Now in the last and great day of the feast Iesus stoode and cried saying if any man thirst let him come vnto me and drinke He that beleeueth in mee as saith the scripture out of his belly shall flow riuers of waters of life This spake be of the spirit which they that beleeued in him should receiue For the holie Ghost was not yet giuen because that Iesus was not yet glorified IN these wordes welbeloued in our Lorde and Sauiour the holy Euangelist Saint Iohn hath set down the summe and effect of a famous sermon made by Christ himselfe the verie consideration whereof ought both to stirre vppe me to open the same the more reuerently and also to prooue you to listen thereunto the more religiously and attentiuely Herein The method the method that he hath followed and that therefore likewise I must is this First hee noteth certaine circumstances thereof then the substance of the sermon it selfe The circumstances hee expresseth in these wordes Nowe in the last and greate day of the feast Iesus stood and cryed saying and the sermon in the rest and that in this order First he noteth to whom he directed it and his speech therein saying that he beganne it thus If any man thirst then in the rest what it was that he spake vnto such Nowe the summe of his speeches as he hath heere recorded it consisted of two pointes first of a commaundement that he gaue to them to whome he spake and then of a promise that he made them obeying that commaundement of his The commaundement the Euangelist saith was this Let him come to me and drinke and the promise was this hee that beleeueth in mee as saith the scripture out of his belly shall flowe riuers of waters of life So that he commaunded two thinges first a comming vnto him and then a drinking of him and forasmuch as the promise was thus deliuered in a figuratiue and metaphoricall kinde of phrase the Euangelist directed by the spiritte of God of a care he had to leade men to the right vnderstanding of Christes meaning therein and to preserue them from mistaking of the same telleth vs plainely that by the riuers of waters of life that Christ spake of in this promise of his he vnderstoode the spiritte which they that beleeued in him shoulde receiue adding withall that that was not in such measure yet powred vppon such as it shoulde be afterward for that Iesus was not yet glorified for so his wordes the holie Ghost was not yet must be vnderstoode as I shall shewe The circūstances when I come vnto them Wherefore nowe to prosecute these thinges in order as they lie as they shall offer themselues vnto vs in the text First we haue to consider what he hath saide concerning the circircumstances of this sermon Touching which nowe in the last and greate daie of the feast Iesus stoode and cryed saith the Euangelist for the better vnderstanding of which wordes if we peruse the former part of this Chapter it will euidentlie appeare vnto vs that when Christ made this sermon he was at Hierusalem and in the temple there by occasion of the feast of tabernacles which then there they kept solemnized where and when the Iewes sought to take him and therfore purposely the pharisies and high priestes sent officers thither and that to the end that so he being taken they might kill him whereof Christ was not ignorant For there before this at this verie feast teaching openly out of the scriptures to the astonishment of all his enemies that heard him he saith slatly vnto them vers 19. Why goe yee about to kill me Nowe the last day of this feast as we may see Leuit. 23. vers 36 was the eight day when by Gods ordināce they were to haue an holie conuocation and a solemne assemblie vpon which daie Iesus stoode vp and made this sermon with a lowde and crying voyce that so the better he might be hearde throughout that great assemblie and concourse of people All these thinges therefore laid together shew vs plainely thus much that Iesus was the preacher of the sermon and where when and in what manner it was preached by him namely that it
when the one is onely named to vnderstand the other also Nowe for as much as the meate and drinke talked of in any of these places to satisfie the hungrie and thirsty is neither earthly nor such as we vse to take in by the mouth and other instrumentes of the bodie but altogither heauenly and such as must be eaten drunken by the mouth of our soules therefore we may be sure that herein there is a metaphor vsed and that in this phrase and speech by a similitude betwixt the hunger and thirst of the bodie and the affections of the soule by those termes the Lord meaneth the like passions and affections of the soule afore towards the meare and drinke prepared therefore as is founde in the bodie after meate and drinke meeâ—e and fit for it What it is to thirst Seeing then that the ground and foundation of such metaphors is alwaies the analogie and resemblance betwixt the metaphoricall wordes and the thinges for the expressing whereof they are vsed we shal the better vnderstande what is ment heereby by the hunger and thirst of the soule if we doe but consider that bodily hunger is an earnest longing after meat for the body proceeding from a sensible feeling of emptines and want thereof and that bodily thirst is an earnest longing after moysture to remooue the heate and drinesse that for lacke therof troubleth the bodye for what is this spirituall hunger and thirst else but an earnest longing for saluation onely in Christ Iesus proceeding from an effectuall feeling of nothing but damnation to be due vnto vs in respecte of our selues And therefore the soule that is inwardlie tormented vexed troubled and disquieted with a due sighte and feeling of the owne emptinesse to iustifie or saue it selfe yea that naturallie findeth it selfe promised with nothing else but with the scorching heate of sinne and drought of all goodnesse doubtlesse will so hunger and thirst that is so earnestly and vnfamedly long and desire to be deliuered from this state and condition that in trueth without all hypocrisie it will be readie to say with Daeuid that as the Hart brareth after the riuers of matters so it doth after the liuing God Psal 42. verse 1. 2. But to put it out of all doubt that here by the hungrie and thirstie are ment onely such compare here with the very like speech of Christ Math. 11. vers 28. where he said Come vnto me all ye that are wearie and laden and I will case you For euen there as heere he first describeth them to whom he spake secondly he telleth them what he would haue them to doe and lastly hee giueth them a sweete promise which they should enioy if they would so doe So that though there be some difference betwixt the wordes of Christ there and heere in sound yet little or none is there in sense wherefore in steede of the hungry and thirstie here in this place he there placeth the wearie and laden whereby he vnderstandeth them that being heauy laden with sin as we are all are growne also to be wearie thereof which no man may or can thinke himselfe to be as long as he continueth securely in going on in sinne so adding sin to sin For he that is weary of his burthen hath a desire to be eased therof and in the meane time vntill he can get quite to be discharged of it he himselfe rather daily seeketh to lessen it then to increase it The broken and contrite heart therefore vnder the burthen of sinne and that groneth and is inwardly disquieted in his verie soule with the feeling and smarte thereof is the man that will hunger and thirst after Christ that so in him and by him he may be eased and deliuered and theresore such are the onely men to whom Christ heere speaketh At this pointe was Dauid Psalm 6. when he wrote vers 2. 3. Haue mercie vpon me O Lord for I am weake O Lord heale me for my bones are vexed and my soule is also soretroubled c. But being againe in the same case as it appeareth Psa 51. he comforteth himself with this ver 17 That the sacrifices of God were a contritespirit and that a contrite spirit and broken hart he would not despise And good reason hath euerie man to be of his mind For Esay 61 1.2.3 for so Christ himselfe hath taught vs to apply it it is said of Christ that the spiritte of the Lorde was vppon him and that therefore he had annointed him and sent him to preach good tidinges vnto the poore to binde vppe the broken hearted to preach libertie to the captiues and to them that are bounde the openinge of the prison c. And therefore after in the person of GOD saith the prophet to him will I looke euen to him that is poore and of a contrite spiritte and trembleth at my wordes wherefore heare the worde of the Lorde yee that tremble at his wordes Esay 66. verse 6. and euen to this Christ had an eye Matth. 5.3.4.5 saying Blessed are the poore in spiritte for theirs is the kingdome of heauen Blessed are they that mourne for they shal be comforted Blessed are the meeke for they shall inherite the earth c. And hence came it that the proude pharisie puft vppe with a conceite of his owne righteousnesse wente home vniustified and the poore publican throwne downe and humbled before GOD in the sight of his owne sinnes and therefore crying Lorde be mercifull vnto me a sinner wente home more iustified Luke 18.9 c. for as Christ said Mat. 9.12.13 so it is most true the whole neede not the phisition but they that are sicke and he came not to call the righteous but sinners to repentance And alwaies it hath beene the Lordes fashion to resist the proud and to giue grace vnto the humble 1. Pet. 5.5 And therefore the blessed virgin obserueth that in her song that as he scattered the proude in the imagination of their heartes and put the mightie downe from their seates and sendeth away the rich emptie so he exalteth them of lowe degree and filleth the hungrie with good thinges Luke 151. c. This was the verie reason why Christ was so curteous to publicans and sinners Matth. 9.10 and so bitter to the scribes and pharisies as he was Matth. 23. vers 11. c. And this made him say to the chiefe priestes and elders of the Iewes verilie verilie the publicans and harlotes goe before you into the kingdome of God Matth. 21.31.13 And hereunto I take it he had an eye when he said the kingdome of heauen suffereth violence and the violent take it by force For whereas they that are not broken and contrite hearted for their sinnes but eyther liue in them in securitie or are puft vp with a swelling conceite of their owne merittes make no haste to Christ they that are throughlie and duely humbled in and vnder their sins are glad to heare of him and to
the price thereof not according to the worthinesse thereof but according to mens purses will euer seeke to get heauen And further seeing that the lawe is the lawe of God who for that he made vs able at the first to keepe it may by good right still call for the keeping of it at our handes though before he call for it he knoweth now that such is our corruption of the one side and the perfection of it of the other side that we can not keepe it thereby we are to learne to fall downe before him and with the teares of our soules to confesse our debt that therin he demaundeth indeede to be due debt vnto him in regard of the state wherein he created vs but that by our owne fault we are growne now vtterly vnable to pay it and therefore that there is nowe no other way for vs to escape the danger of his infinite iustice but by flying to the throne of his mercy in his sonne Christ Iesus O if we would breake vp the fallowe landes of our heartes as we are counselled to doe Iere. 4.4 by causing this sharpe plowe of the law to make deepe forrowes in it For then so much good feede of the gospell as is woulde not daily be spilt and lost vpon vs for that our heartes for lacke heereof are either like the high way or like to stony or thorny ground But finding that the hardnesse of our hearts is such that this plough alone wil not pearce deep inough to breake them vp let vs adde thereunto the weight of Gods threatned iudgementes against the transgressours of the lawe Entering into which meditation we shall finde first generally Gods curse denounced against all those that doe not obserue and keepe all the words of the law Deut. 27.26 And to goe no further then to that Chapter and the next in particular we shall finde so manie most fearefull iudgementes threatened to all transgressours of the lawe as that thereby wee may easelie perceiue that to all transgressours thereof the Lorde would haue vs to vnderstande that infinite and most intollerable are the plagues both in this life and that which is to come that be threatned and due And in verie reason we must needes see it must bee so for sinne or transgression of the lawe beeing as it is an offence against the almightie and so a meanes directlie to deserue the seueritie of his iustice to be shewed against the same who is so simple but he must needes see that all miseries in this life and eternall death and damnation in the life to come are but iusty threatned against all that breake the law Nowe these thinges thus beeing may we thinke that those beeing both due and threatned that the infinite iustice of GOD is such that it will not inflict or execute the same when or vpon whome he list To what end tende all the fearefull examples of Gods vengeance executed vppon men that wee reade of in the scriptures and in other bookes and daily seeby experience but to teach vs that God is not a bare threatner but that he both can and wil be as seuere as his threatnings come vnto if there be not a iust and sufficient stop to stay the fiercenesse of his iust wrath from breaking out against all the generation of mankind Yf al this will not serue to make vs haue broken and contrite heartes for our sinnes and so to hunger and thirst after Christ let vs further yet behold the vglinesse of our sinnes and the extreeme danger that we were in by the meanes of them in this that God hath not spared his onely begotten sonne to giue him to vs to be borne and to liue and die for vs as he did For heerein as the loue and bountifulnesse of our God towardes man hath most gloriously appeared as Paule noteth Titus 3.4 so therein and thereof we may say with the Psalmist that mercy and iustice haue most notably mette and kist each other Psal 85.10 for doubtlesse such was the loue of the father towardes the sonne that if in his wisedome any other phisition or any other meanes could or woulde haue serued to haue recouered and cured vs of our sinnes he woulde neuer haue so farre debased his sonne as beeing God to appoint him to become man and in his manhoode to haue endured liuing and dying for vs that which he did O then in that the office of a sauiour was committed vnto him in that he taking vppon him to goe through therewith as he did beeing as he was in person not man onely but God also yet found it so heauie and difficult a thing we haue most iust cause to see and beholde that it is a thing of the greatest difficulty that may be to satisfie the iust wrath of God for sinne In him we knowe there was no sinne and in his mouth there was no guile Esay 53.9 1. Pet. 2.22 for such an high priest it became vs to haue that was seperate from sumers and needed not as the priestes of the olde Testament first to offer for his owne sinnes and then for the peoples Hebr. 7.26.27 And yet in that he bare our infirmities he was surely driuen to carrie our sorrowes insomuch that he was debased as he was and wounded and broken as he was for our transgressions and iniquities Esay 53.3.4.5 In that therefore his pure and holy manhoode though it had personally vnited vnto it a Godhead to enable it to goe thorow with that which it had to doe and suffer going vnder the burthen but of our sinnes was driuen into those bloodie sweates and agonies that it was in the garden Luke 22 44. and both there and after vpon the crosse before he coulde say all is finished Iohn 19.30 to say Father if it be possible let this cup passe from me my soule is heauie vnto death Math. 26.39 and 38. and my God my God why hast thou forsaken mee Mathewe 27.40 it was made manifest vnto the whole worlde that infinite is the seueritie of Gods iustice against fin that none but such an one was euer able to haue borne the burden thereof and to haue gotte from vnder it againe to triumphe ouer it as he hath proued that he did by his most glorious and comfortable resurrection and ascention into heauen after his death and passion when thus the iustice of GOD and his wrath against sinne was manifested in his suffering thorowe astonishmente thereat from the sixte howre vnto the ninthe there was darknesse ouer the whole earth the vaile of the temple rente from the toppe to the bottome the earth did quake and the stones were clouen and the graues did open themselues Math 27 45.51 52. if these then and all the former laide togither will not or cannot so astonishe or amaze vs at the sight of our sinnes and of all Gods wrath due vnto vs and most surely ready we cannot tell how soone to destroy vs if it be not stayed by this
accidentall form for that God the father hath none such but his very essence substance And this his being in the same forme with his father likewise cuts the throte of Gentilis of al Tritheites for it most strōgly sheweth one form or essence to be one self same most perfectly to distinct persons therin lastly the cōparisō equality betwixt him his father set down in the other words for asmuch as such comparisō could not be if he his father were but one persō named onely by diuers names is as pregnant for euer to confounde Sabellius and Praxeas But the lordes name be blessed praised for it if these words wernot plain inough to proue this doctrine of the son of God to be most cleare against these heretiques we haue else where in the scriptures the same most plentifully and plainelie taught For what can be plainer to this purpose then these words of Iohn Cap. 1.1 and 2. In the beginning was the worde and the word was with God and the word was God For the first clause shewes his existence and being from euerlasting the second his distinct existence and being in person from his fathers and that last his vnitie in essence with him Plaine also to this ende is that which we read Heb. 1.2.3 For there the Apostle cals him the sonne of God whom his heauenlie father hath made heire of all things and by whome he made the world and he termeth him the brightnes of his glorie and the ingraued forme of his person bearing vp all thinges by his mighty worde For herein his being before the world was the distinctiō his of person from his fathers and yet the vnitie of effence betwixt them in most forceable words is aduouched let these therefore be sufficiente for this pointe Now if we would know what he became and is by his incarnation in person further as I said before the rest of the wordes of faint Paule before alleadged out of his 2. Chapter to the Philliplans most notablie lay that also down before vs. For the Apostles purpose being to shew the Phillippians how Christ humbled and abased himselfe for the good of his Church that he doth in shewing them how first he did it by taking vpon him the forme of a seruant and by beeing made like vnto men and by beeing found in shape of a man so setting down the misterie of his incarnation and after by telling them howe beeing so become man he humbled himselfe to be obedient euen vnto the death for them to purchase their redemption Note therefore diligentlie welbeloued and marke religiouslie the wordes of the Apostle before alleadged to expresse the mysterie of his incarnation First he faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we english but he abased himselfe and made himselfe of no reputation which wordes teach vs that though it be moste true that we haue heard of him before that voluntarily yet to shewe his obedience to the will of his father and his loue towards his Church when the time appointed of his father was come he was content though not to cease to be that which he had alwaies beene before which was impossible yet so to haue the glorie and shining brightnesse wherein alwaies thither vnto he had beene in with his father for a time darkned obscured and hid as that in comparison thereof he might be said and thought euen much to haue abased himselfe yea to haue made himselfe of no reputation Nowe to shewe vs more particularly and speciallie wherein this abasing of himselfe laie and how he did it the Apostle sayeth he did thus euen himselfe abase himselfe by taking the forme of a seruant c. thereby vnderstanding the verie nature of man withall the properties and naturall infirmities thereof sinne onely excepted as we are taught to vnderstand it Heb. 2.17 7.26 where the Apostle most plainelie teacheth that in all things he in his manhood was made like vnto his brethren but that he was without sinne And these three wordes forme shape and similitude vsed by the Apostle heere himselfe make it euident that he had a purpose as substantially as might bee to expresse as much Yea the word seruant shews further that voluntarily also he became amongst men to deliuer men from seruitude euen the cōmon seruant of men to serue vnder the burthen of their sins as one in whom there was neither forme nor beauty who was reiected and despised of men as in that respect the prophet Isayah discribs him 53.2.3.54 The Apostles meaning is therefore heereby to teach that Christ being frō euerlasting very God with his father though a distinct person from his father that at he was not thus abased against his wil for that beeing so he thoght it no robery to be equal to his father but that he himself most freely willingly was cōtent thus to strip himself or to empty himself of that glory equality which he had naturally with his father in taking vnto himselfe as he was is in the second person in the trinity the whole nature of man with all the sinles harmles and naturall properties therof both in body soule and in vniting the same immediately in the creation thereof yea in the very same instant and moment with himselfe as he was the sonne of God personally that so as he was before in that he was the sonne of God almighty infinite incomprehensible and eternall so he might bee as he was the soune of man weake finite comprehended and mortall The better yet once againe to make you see that the Apostles meaning in these his wordes stretch thus farre besides that which I haue noted already therin obserue and marke further that he saith not the forme of God eyther abased it selfe tooke the forme of a seruant or was made in the likelihoode or similitude of men but he the which was in the forme he made himself of no reputatiō was made so and found also in the shape of a man to teach vs if we will speake like the Apostle and so accordingly beleeue we must not say nor beleeue that nature tooke nature but the person of the sonne tooke vnto himselfe the nature of man and so that as he was created so it was immediately vnited vnto that person to haue togither with that person a personall vnion and neuer to haue first any existence or beeing a part by or in it selfe For then the Apostle would haue said aswell that the thing assumed was he that was in the forme of a seruant as he had said that the assumer was he that was and had a beeing in the forme of God which he doth not The assumer thefore was the second person in the trinity the sonne of God and neyther father nor holie Ghost nor yet the bare essence of God but as in it this second person had his existence and being and the assumed was not a person of a man first beeing and existing a part but
Christ hath suffered and howe much he hath left to be suffered by vs or when they haue suffered all that eyther for quantitie or quality is meete to make the remission plenarie complet and full But thus in the iust iudgement of God it is fit that they should entangle themselues with grosse and intricate absurdities that leaue the onely true way to heauen Christ Iesus and thus seeke out biepathes of their owne inuention to bring them thither Let vs therefore good brethren giue no care vnto them but as we haue beene most plainely taught out of the canonicall scriptures be fullie perswaded that there is full and absolute remission of all our sinnes vnto vs if we repent therof aright and beleeue in Christ Iesus And as plainely doubtlesse doe the same scriptures And a derfect righteousnesse by imputation and the gospell therein contained shew vs that in the same Christ Iesus we are by faith to seeke to be made righteous not by any righteousnesse of our owne doing but by a righteousnesse in Christ Iesus And yet I am not ignorant that the papistes are at such opposition also to this that their learned diuines of Louan most impudently and shamefully haue written that it is as absurde to say that we can be made righteous by the imputation of Christes righteousnes as it is for a man to be counted an asse by the imputating vnto him the forme of an asse the rather therefore and the more diligentlie let vs marke what therin we are taught of this point also Paule doubtlesse so speaking of that rightiousnesse whereof to this ende GOD is an allower and a liker saith flatlie That it is on all and vppon all that beleeue in him Rom. 3.22 For he is made vnto vs of God not onely our wisedom sanctification and redemption but also our righteousnesse as the same Apostle writeth 1. Cor. 1.30 And lest with the papistes we shoulde thinke that this righteousnesse is that inchoated inherent righteousnesse which is founde in the regenerate taught them by the law and wrought in them by the spirit of God receiued by beleeuing the Gospell which indeede the scriptures call sanctification and the fruites of the spiritte in such he saith in the first to the Romanes 17. That this righteousnesse of God is reuealed by the Gospell from faith to faith and that as he addeth without the lawe Rom. 3.21 which may well and truely be saide of the righteousnesse that is most perfect and absolute in Christ Iesus to the knowledge whereof we come by the Gospell and not by the lawe and whereof more and more according to the increasinges of our faith we find our selues possessed For this righteousnesse of God is by the faith of Iesus Christ vnto all and vpon all that beleeue as he speaketh in the verie next verse but this we cannot say of the foresaid inherent righteousnesse in any of our selues for the lawe rightlie vnderstoode reueales vnto vs a perfect rule of holines and righteousnesse yea perfecter then through the weakenesse of the fleshe it is possible for vs to answere and keepe as long as we liue heere Rom. 8.3 and therefore because without such a righteousnesse as is perfect in the eies of GOD himselfe we can haue no entrance into the most righteous kingdome of God he hath as there we are taught sent his sonne in the similitude of sinfull flesh to condemne sinne in the flesh That wee that walke not after the flesh but after the spiritte in him yet might haue the righteousnesse of the lawe fulfilled in vs. 3. 4. vers For Christ is the ende of the lawe for righteousnesse to euery one that beleeueth Rom. 10.4 And therefore this same Paule Gallat 2.16 though I dare be bolde to say he had then as much inherent righteousnesse of his own as euer had any merit-munger in the world writeth thus We that are Iewes by nature and not sinners of the Gentiles knowe that a man is not iustified by the workes of the lawe but by faith of Iesus Christ euen we I say haue beleeued in Iesus Christ that we might be iustified by faith in Christ and not by the workes of the law because by the workes of the lawe no flesh shall be iustified And yet more plainelie to shewe that he made no reckoning of anie inherent righteousnesse of his owne eyther before his conuersion or after to iustifie himselfe by before God at all but onely to this purpose of Christes righteousnesse to be imputed vnto the beleeuer in him most notablie to the shame and iust consutation and confusion of all that will not submitte themselues to this righteousnesse of God but through a blinde and an ignorant zeale will still seeke to establish their owne righteousnesse for all the fearefull warning that they haue of the reiection of the Iewes euen for this verie fault as most cleerely they are taught Rom. 10.2.3 in this Epistle to the Philippians Cap. 3 vers 7.8.9 he hath set downe these wordes The thinges that were vantage vnto mee I counted losse for Christes sake yea doubtlesse I thinke all thinges but losse for the excellent knowledge sake of Iesus Christ my Lord. For whome I haue counted all thinges but losse and doe iudge them to be dunge that I might winne Christ and might be found in him not haning mine owne righteousnesse which is of the lawe but that which is through the faith of Christ euen the righteousnesse which is of God through faith Whose example herein he there also setteth before al that minded to be perfect to follow vers 14.15 c. If notwithstanding any should be sound that would not he hath tolde them most confidentlie that whey mighte trust to Gal. 5.4 saying yee are abolished from Christ whosoeuer is iustified by the law yee are falne from grace All which proofes laide together make it most cleare that Iesus Christ in office is so the sauiour of the world that he is so so wholie and solie fullie and freelie that without sacrilegious robbing of him of that honour and glorie that is due vnto him alone and that most iustlie in that high office of sauing mens soules as the meritorious cause thereof he may neyther haue Saint nor Angell in heauen nor man merit nor any thing else in earth ioyned or coupled with him at all Let not the papistes therefore once thinke that their newe founde distinction of former and latter iustification or that their telling vs that by the workes of the lawe Paule vnderstoode the workes only done before grace by the bare lighte of the letter of the lawe or that in this article when he so oft teacheth vs that we are iustified by grace he ment thereby the infused grace or habite of charitie or that their going about to hide and shadow their robbing of Christ of iustifying the beleeuer in him thorowlie in and by his owne selfe in teaching their latter iustification to be by mans own merits and satisfactions not so much
desert or merit of man but onely the deserts and merits of his said sonne by faith through imputation made to the beleeuers therein the Apostle saith as he doth not onely that we are iustified by grace but also addeth freely not of our selues it is the gift of God not of workes least any man should boast himselfe How it is possible if God should haue studied of purpose to crosse and to preuent for euer all these popish gloses and trickes that he shoulde haue spoken more plainely or pregnantly to aduouch iustification freely and only by faith in Christ Iesus and not for the worthinesse or merit of any thing in our selues first or last And who be so simple that hath any thing had his spirit exercised in the word of God and knowledge of Christ Iesus as by any means to be brought to thinke that Christ comming to be the meritorious and satisfactorie cause of mans saluation as he did that yet so farre off is it that he hath gone quite thorowe with this worke in and by himselfe that in verie deede by the things accomplished in his owne person he hath enabled and dignified thinges to be founde in man and to be done and suffered him at the least to finish vp and perfect by the meritorious and satisfactorie cause of mans saluation For this were not onely to leaue the worke of mans iustification and saluation to be vnperfect for all that hath beene done by him in his owne person but also most vncertaine whether euer it shoulde be finished or no because if the matter be thus to be deuided betwixt Christ and mans owne selfe howsoeuer man might be sure that Christ hath done his part he coulde neuer be sure that he hath or shall hit in iust manner and measure of all that is left for him to doe to perfect the same Yea if this were thus that amongst otherendes that Christ had in his merits and sufferinges he had this thereby so to die our doings and sufferings therewith that they nowe shall be meritorious of and satisfactorie for our owne saluation though by thus saying they would seeme to attribute vnto Christs merits more then we doe in that we denie them this effect in deede and trueth in thus dealing they with Iudas giue him faire wordes saying vnto him haile maister when in secret cunninglie they most vnkindlie and wickedlie seeke to betraye him Heeretofore when they taught this doctrine of mans merits bluntly and flatly without this new colour of their so doing we iustly charged themselues to be the sacrilegious robbers of Christ of that chiefe and speciall honour that appertaines vnto him but now whiles they haue sought to auoyd to put frō themselues the grieuousnes of this charge by this their new deuise in steed of making Christ some restitution and amendes for the wrong they did him they nowe are flatly come to this obstinately to continue in the doing of him the same old wrong still but nowe they will no longer be the onely doers thereof them selues but he himselfe must bee if not the plaine and full principall yet at the least an open and notorious accessary and helper forward of them in this their robbing of him But whatsoeuer they say or doe herein let vs with the apostle beleeue that he is able perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them and hath an euerlasting priesthoode Heb. 7.24.25 For as we haue often heard before an other of them writeth his owne selfe bare our finnes in his body vpon the tree and so that thereby we are both deliuered from sinne and so healed thereof that thenceforth we shoulde liue in righteousnesse 1. Pet 1.2.4 And with all our heartes let vs shunne and detest all these their popish demses tending as we see all more or lesse to the robbing of Christ of this speciall honour to be a full and a perfect sauiour in That he is King Friest Prophet of and by him selfe To proceed therefore as thus in these two pointes particularly you haue heard howe the gospell sheweth you this to be his office so for the rest before mentioned if we looke into it it will teach vs that in this his office he is our Christ that is our annointed and appointed kinge priest and prophet in and for his Church King to rule gouerne and to protect it from all the enimies and dangers there of priest to redeeme it and to make full and perfect atonement and reconsiliation thorowe his eternall intercession betwixt God and it and prophet to teach and instruct it by his worde from time to time So that he hath of his Church a priestly kingdome which he hath purchased not with gold or siluer but with his owne preticus blood as Peter speaketh 1. epist 1.19 which he gouerneth and ordereth by the scepter of his worde and perfecteth by the powre of his spirit Of the title and right of his kingrick Paule Heb. 4.8 vnderstandeth that Psal 45.6 and 7. as spoken of Dauid thorow the spirit thy throne is for euer and euer the scepter of thy kingdome is a scepter of righteousnesse thou hast loued righteousnesse and hated iniquitie wherfore cuen God thy God hath annointed thee with the oyle of gladnes aboue thy fellowes And touching his priesthoode to proue him to be a farre more excellent priest then euer was any of the tribe of Leui. Cap. 7.12 he saith that he was made priest with an oath by him that said vnto him as it is written Psal 110.4 The Lord hath sworne and will not repente thou art a priest for euer according to the order of Melchizedech And lastly concerning his office of a prophet and teacher of his Church Mathew sheweth vs that when he was transfigured in the mount this voyce was heard from heauen vttered of him doubtlesse by his heauenlie father to establish him heerein This is my welbeloued sonne in whome I am well pleased heare him Cap. 17.5 And to teach vs that all doctors teachers must alwaies stoupe to him and learne that first of him which they teach others he saith be not called doctors for one is your doctor euen Christ Math. 23.10 thereby not forbidding the title but the abuse thereof which is when any dare take vpon them as doctors and teachers onely of trueth to vrge that for trueth vpon the Church or to Gods people which they cannot warrant so to be by the vndoubted voyce and word of Christ His kingdom is not of this world for so he himselfe told Pilate Iohn 18.36 and yet he is such a king as that he is king of kings and Lord of Lords Reue. 19.16 And as king he is lawgiuer vnto his people in whose power it is to saue and destroy Iam. 4.12 As king he gouerneth and guideth his Church both heere and in heauen as the head thereof Ephe. 1.22 As king he liberally bestoweth thereupon from time to time those rich
the breade of life Vers 35. c. and then he discendeth to this but he that eateth the flesh of the son of man drinketh his blood eateth the breade of life vers 54. for he shal haue eternal life wherupon what can else follow but this therefore to eate the flesh of the son of man to drinke his blood is to beleeue in him But whom these things yet cānotperswade to be of this minde let them further remēber that Iohn hauing said as many as receiue Christ are made the sons of God cap. 1.12 that immediately lest we should not cōceiue aright what it is to receiue him he addeth that is euen they that beleeue in him And let them also cōsider that Paule praying that Christ might dwel in the hearts of the Ephesians addeth streight to shew vs how that might bee by saith cap. 3.17 For but these two places well laid togither pregnātly prooue that Christ is both got kept receiued of vs continued in vs by faith And let not any mā think either that this is new doctrine of late deuised by vs or that true faith is too weake thus to reach Christ to make him ours For first it is certaine that Tertulian who liued within 200. yeares after Christs birth in his booke de resurrectione carnis cap. 29. most plainely hath said Christus est auditu deuorandus intellecturuminandus fide digerendus that is Christ is to be deuoured by hearing to be chewed by vnderstanding to be digested by faith And Augustine who florished about the 400. yeare is both most plaine plentiful in this point For in his 25. tract vpon Iohn he saith Quidparas dentem ventrē crede manducasti Why preparest thou thy teeth belly beleeue thou hast eaten And in the next he writeth much to that purpose for he saith there Ad Christū non ambulandocurrimus sed credendo non motu carnis sed voluntate cordis that is we runne to Christ not by walking but by beleeuing not by the motiō of the flesh but by the wil of the heart Yea in plain tearms there also he saith Credere in eū est manducare panē vinū to beleeue in him is to eat the bread of life But in my opiniō most notably he writeth to this end vpon occasion of the Centurions cōming to Christ in his 33. booke against Faustus the Manichee cap. 8. saying Accedant ad Iesum nō carne sed corde non corporis praesentia sed fidei potentia Let thē come to Iesus not with or in flesh but with or in heart not by bodily presence but by the power of faith Now teaching the other point also that faith is not too weake thus to apprehend Christ it is as plaine that he hath saide in his 50. tract vpon Iohn Quomodo in coelum manū mittam vt ibi sedentem teneam fidem mitte tenuisti parentes tui tenuerunt carne tu tene corde quoniam Christus absens etiam praesens est nisi praesens esset à nobis teneri non posset c. that is How shal I stretch my hand into heauen that I may holde him sitting there Send thy faith and thou hast hold of him the fathers held him in the flesh hold thou him in heart for Christ absent is also present for vnlesse he were present he could not be held of vs. And how this shall be he plainely sheweth saying He is gone and yet he is heere for he caried his body into heauen but his maiestie he hath not taken from the worlde Chrisostome also an other ancient father who liued much what about Augustines time in his second Homilie vpon these wordes of Esay Vidi Dominum I haue seene the Lord sheweth that though we cannot flie vp to heauen in bodie that yet in minde and cogitation we may For God saith he hath giuen that such winges that nothing can let or stop it if it will flie to heauen farre more pearcing eies God hath giuen it saith he then the body And in his 24. Homilie vpon the first to the Corinthians remembring there that saying of Christ Mat. 24.28 Where the carion is thither will the Eagles resort thereupon he inferreth that the Lordes table is not for Iayes or Crowes that feede belowe but for Eagles that take their meate aloft he saith that by hat speach Christhath taught them that would come vnto his body to flie aloft and not to creepe vpon the earth nor yet to haue any dealing therewith It is worthy the remembring also that the same Father noteth touching the power and force of faith vpon Paules telling the Galathians That Christ was euen crucified amongst them Cap. 3.1 For he plainely sheweth that the Apostle in so saying shewed them that the strength of faith was such that it is able to see thinges though farre off and so by the eies of faith in the ministrie of the worde and sacraments which had beene amongst those Galathians Christes death was or might haue beene as clearely seene and more clearly then it was of many that were present at it And vnto Bernards time who liued aboue 1100 yeares after Christ it seemeth that this was the currant and receiued doctrine of the Church touching our communion to be had and attained vnto with Christ by faith For in his 28. Homilie vpon the Canticles he most plainely sheweth that though Christ be ascended that yet he both may and will be touched Sed affectu non manu voto non oculo fide non sensibus but then saith he it must be by affection and not by hand by desire and not by eye by faith and not by the senses And againe in his 76. sermon vpō the Canticles most notable is it that he writeth to this purpose saying Though Christ be set at the right hand of his Father goe to yet follow him seeke him and let neyther his inaccessable brightnesse nor his height discourage thee from seeking or once cause thee to dispaire of finding him if thou canst beleeue all things are possible to the beleeuer the word is neare to my mouth and heart Crede inuenisti nam credere inuenisse est that is Beleeue and thou hast found him for to beleeue is to haue found him This admirable power of faith doubtlesse is excellently aduouched Heb. 11.1 whiles there it is defined to be the ground of things which are hoped for and the euidence of things which are not seene Wherefore let vs not once doubt but where Christ is soundly and rightly beleeued in there by that faith the owner thereof eateth his flesh and drinketh his blood to his or her eternall saluation Euerye kinde of faith will not serue heere yea none but that which is according to the scriptures Yet then great need and care is to be taken that this faith of ours be sound right For neither can euery faith a dead faith or an erroneous and wrong faith stand vs in anie
will of the flesh nor of the will of man but of God Iohn 1.12 13. And Christ hath most plainely said Iohn 3.5.6 Verely verely I say vnto thee except a man be borne of water and the Spirit he cannot enter into the kingdome of God that which is borne of the flesh is flesh and that which is borne of the Spirit is Spirit And yet more plainely to assure vs of the trueth of this point Paule in expresse words hath taught vs that faith is the fruite of the Spirit Gal. 5.22 Ordinarily the worde preached But yet we must not thinke though the Spirit can extraordinarily worke this faith without meanes immediately where when and in whom it listeth that yet notwithstanding ordinarily it doth it by the ministrie of the word and that preached For so Paule concludeth saying Rom. 10.17 Then faith is by hearing and hearing by the worde of God And therefore accordingly 1. Cor. 1.17 he writeth That seeing the world by wisedome knew not God in the wisedome of God it please him by the foolishnesse of preaching to saue those that beleeue And therefore also he notes it is an especial fruit and effect of Christes ascension Ephes 4.10.11 c. that he gaue and bestowed sundrie ministries there mentioned vpon his Church for the repairing of the Saintes for the worke of the ministrie and for the edification of the bodie of Christ Till we all meete togither in the vnitie of faith and the acknowledging of the sonne of God vnto a perfect man and vnto the measure of the age of the fulnesse of Christ that we henceforth be no more children wauering and caried away with euerie winde of doctrine by the deceit of men and craftinesse whereby they lay in waite to deceiue Saint Peter also agreable heereunto in his first Epistle Cap. 1.22.23 c. noteth that our souls are purified in obeying the truth thorow the spirit being borre again not of mortall seed but of immortal by the word of God which after there he saith endureth for euer and is that which is preached amongst them Whereupon therefore in the next chapter he exhorteth them to lay aside all malitiousnes all guile dissunulation enuie and euill speaking and as new borne babes to desire the sincere milke of the worde that they may grow vp thereby if it be so they had tasted how bountifull the Lord was Vers 1.2.3 Whereunto we had as much neede to listâ—n as euer they had For these are the daies wherein we liue wherin that prophecie of Christ is fulfilled Mat. 34. touching the danger that should be by false prophets and teachers able if it were possible to seduce the verie elect Verse 24. and wherein he may behold multitudes for lacke of foode and faithfull preachers and teachers as sheepe hauing no sheepheard dispersed and scattered and therefor in respect wherof he may also say Surely the haruest is great but the labourers are few And by the administration of Sacraments I woulde to God therefore we coulde and woulde euerie one of vs according to his counsell there Praie the Lord of the haruest to thrust out labourers into his haruest Matth. 9.3.6 c. Besides the bare preaching of the worde as it is well knowne and confessed of all for the better both breading and nourishing of this our faith as an outward good meanes for the spirite to worke that effect in vs by our most gratious and louing GOD knowing howe slowe to beleeue we woulde bee hath left and giuen vnto vs visible and palpable Sacramentes thereby as it were to seale and more particularly to apply vnto vs all the good promises of saluation in Christ Iesus as namelie nowe baptisme and the supper of the Lorde to vs of the newe Testament The first whereof offereth vnto vs and sealeth the deliuerie to the right receiuer thereof of his regeneration teaching him to looke for it at the handes of God the Father through God the Sonne by the mightie working of the holie Ghost onelie in that onelie he is baptized in water in their names And the other is a Sacrament of his continuall nourishment to eternall life in and by the broken bodie and bloodeshed of Christ Iesus And therefore as to be a man it is necessarie but once to be borne but yet after often to bee sedde so is it most necessarie for those that woulde euer growe to bee perfect men in Christ Iesus but once to bee baptized but often to receiue the other Sacrament And it must be remembred alwaies that both these offer and set before vs one and selfe same Christ the one that he may by his blood wash vs cleane from our sinnes and regenerate vs that we may beginne to lead a newe and a holy life the other that by his body broken and his bloode shed for vs he may be both meate and drinke and sufficient spirituall foode and nourishment vnto our hungrie and thirstie soules but then withall we may vnderstand that the same Christe to the same endes is offered still vnto vs when his Gospell is preached vnto vs onely this is the difference as I said before that the worde offers and sets him before vs in generall and these in particuler and speciall manner leade vs vnto him And whereas the word to breede or nourish faith in vs stricketh onely the sense of our hearing these duely ministred doe not onely the better to prouoke and strengthen the same mooue and strike that but also our sight smelling tast and feeling And therefore as it was noted by Paule Heâ—â—â— 2. that the cause why the worde which the Iewes heard in the wildernesse profited them not because it was not mixed with faith in those that heard it so is it most certaine that these shall not profit vs though outwardly we be partakers thereof neuâ—r so much if we haue not faith to pearse further than to the outward elementes and if it be a fault so to harden our heartes when the worde is but preached that we take not occasion thereby to beleeue it must needes be a farre greater fault if these added therunto we be still vnfaithfull And therefore as in respect of hearing of the word the Apostle said Heb. 3.5 So long as it is said to day harden not your heartes as in the prouocation for some when they heard prouoked him to anger so say I vnto you in respect of both much more To this ende neuer forget the examples of Simon Magus and of Iudas whereof though the one was baptized as we read he was Act. 8.18 and the other was with Christ at the institution of the other Sacrament as it appeareth Luke 22.21 yet as it appeares in both those chapters for that they neither of them had any sound or true faith they were neuer the better but the worse for that to their other sinnes they added in the receiuing of these the prophaning as much as lay in them of both thes If when the word is preached
worthily kept backe and that all such alwayes after should a moneth after the rest eate the Passcouer and not before that in the mean time they might purifie themselues Likewise Leuit. 7.20 the Lord saith If any doe eate of the flesh of the Peace offerings that appertaine vnto the Lord hauing his vncleannes vpon him the same person shal be cut off from his people And therefore the godly priest Iehoiada had such a care that these lawes should be obscrued that to his commendation for euer it is recorded of him 2. Chro. 23.19 that he set Porters by the gates of the house of the Lord that none that was vncleane in any thing should enter in And when this is not done the Lord complaineth saying VVho is there among you that would shut the dores c. Mal. 10. Seing then here by it is euident that in the olde Testament God was thus carefull to haue none vnfit admitted to the Sacramentes thereof we may be well assured that he hath as greate care for the Sacraments of the new Our warraÌ„t to admit childreÌ„ to the other is that they be borne and descended of such parentes as professe faith in Christ and therfore to whome and their seede God hath made Couenant to be their God and the other reasons before alleadged to that purpose incourage vs withall to the same but in that Saint Paule as we heard already woulde haue euery one before he eate of this bread and drinke of this cup in this Sacrament to trie examine and iudge himselfe we may plainely learne that none but such as haue discretion and knowledge so to doe and so doe indeede are fit to be admitted to this Most christianly therefore it is prouided that none shoulde presume heere in England to present himselfe to the Lordes table before notice thereof giuen to his minister that he may try whether he can answer his Catethisme or otherwise if he know him to be out of charitie or guiltie of any notorious crime he may put him off vntill he can answere it and vntill he haue satisfied the congregation by the testifying of his repentance and be reconciled vnto the partie whom he hath wronged And not without great and vrgent cause is Christostome so earnest as we may read he was in his 83. Homilie vpon Mathew to perswade the ministers of his time in no case willingly to admit any wicked person to this table willing them that if they durst not or coulde not keepe backe such to tell him for he would die rather then he woulde admit eyther Consull Duke or King for any feare that he knew to be vnfit I would to God therfore that generally all we of the Ministerie would take better care of this then hitherto too many of vs haue done Otherwise doubtlesse we shall not onely before the Lord be guiltie of the monstrous sinne of prophaning his holy misteries in prostituting of them to prophane and filthie persons but also both to the peril of our owne soules and our peoples we shall willingly or carelesly and negligently at the least let them runne apparantly to eate and drinke their owne damnation whose saluation we are bounde to tender and to further what we may as our owne And therefore that complainte of the Lordes vsed in the like case Mal. 1.6.7 will he take vp and vrge against vs saying vnto all such carelesse and negligent ministers O Priestes that despise my name and ye say wherein ye offer vncleane breade vpon mine aultar and ye say wherein haue we polluted thee In that yee say the table of the Lorde is not to be regarded Which after he prooues indeede and effect they did whatsoeuer their wordes were in that contrarie to the lawe they offered the blinde lame and sicke for sacrifice For into this verie fault we runne when we admit as too commonly we doe vnto the receiuing of this Sacrament any whome we before knowe not to be fit both for knowledge and life to receiue the same worthilie Howsoeuer welbeloued let the nature and vse of this Sacrament perswade you that be the people in no case to offer your selues vnto this Sacrament before you finde in your selues an heartie hunger and thirst after Christ Iesus therin offered vnto you as you haue heard and so true repentance for your sinnes past and then a liuely faith grounded vpon Gods promises in him and lastly both these testified vnto your owne soules and consciences by the true fruits of both dying euerie day more and more to sinne and liuing to righteousnesse to be without all hypocrisie and dissimulation For of these quarters and partes must the wedding garment be made which he must bring with him and haue vpon his backe that when the maister of this feast comes in to view his guestes would be approued of him Otherwise let him come neuer so readily with the other guestes heerewith apparrelled indeede and then handle the matter neuer so cunningly to cause all them to take him to be as worthy a guest as any of themselues yet when this suruey your comes that searches the hearts and reynes he shall quickly be confounded and not able to answere one word for his defence in coÌ„ming so irreuerently so shall heare that fearfull sentence which will he nill he he must vndergoe pronounced on him Take him and binde him hande and foote and let him haue his place in vtter darknesse where is weeping and gnashing of teeth Math. 22.12.13 O therefore deare brethren before we come bither let vs deuoutly religiously and reuerently consider who we are who it is that hath called vs whither we are called before whom we shall appeare and to what end that if not these single yet these ioyntly and together may moue vs to come in that worthy sort that is meete If we had but to intertaine our Landlord a man of worship or noble man we would haue a care to put on our best apparell to decke cur houses in the best manner and in any case to prouide that no fluttish corner be found therein where he should come to offend him or when we are in his presence that any irreuerent or vnseemely worde or deede should passe from vs how much more ought we to haue this care heere where by our comming we make a shew that we meane to intertaine and receiue in Christ Iesus himselfe our Lorde and Sauiour for euer to dwell in vs that all thinges within vs then be prepared accordingly Saint Paule hath tolde vs and we may trust him that we may not take the meÌ„bers of Christ and make them the members of of an harlotâ— 1. Cor. 6.15 that we cannot drinke the cup of the Lord and the cup of Deuils be partakers of the table of the Lord and the table of Deâ—iâ— 1. Cor. 10.20 and that as righteousnesse hath no fellowship with vnrighteousnesse or light with darknesse so Christ hath no concord with Beliall or the vnbeleeuer part with the beleeuer 2. Cor. 6.14.15
was ratified and so standeth by the shedding of that bloode to all beleeuers in him But indeed though they would seeme to be men that make wonderfull great conscience of the letter and wordes as though it were sacriledge to goe one iot from the sound thereof yet any man that lookes but with halfe an eye vpon either of their interpretations which they stand vpon to grounde their kinde of reall presence by shall soone perceiue that they are nothing the men they make shewe for For is it all one eyther to say together with this is my bodie and bloode or vnder the accidentes heereof is my bodie and blood and to say This is my bodie and bloode And yet thus when al is done Christes wordes must sounde or else neither will there or can there be either the Lutherans Consubstantiation or the popish Transubstantiation brought in therby to vphold their fond reall presence by Sure I am neyther any Dictionarie or Grammer in the worlde will allow them thus to expounde this worde Is. Were it not better for them with vs to retaine the word and also with vs so to expound it or vnderstand it as not onelie vsually alwaies it is in all other Sacramentall phrases but also commonly alwaies when it is placed betweene two thinges of so diuers natures as bread and wine and bodie and bloode be The rather yet to prouoke them so to doe let them but consider whether their newe found sense therof or this of ours vnderstanding it as placed for it signifieth representeth and sealeth vnto you my bodie broken and blood shed to be yours to eternall life stand better but with these wordes of Christ Doe this in remembrance of me Luke 22.19 1. Cor. 11.24 especially so taken as it is cleare Paule tooke them when thereof he inferreth 1. Cor. 11.26 as oft as ye shall eate this bread and drinke this cup ye shew the Lords death till he come For according to our doctrine by these words thus vnderstood Christ would teach vs that this Sacrament was instituted by him of purpose to keepe in our memories his death and passion and by the vse whereof wee might vntill his comming againe to iudgment professe and nourish our faith in his body then broken and blood shed for vs. Here is nothing sounding in the meane time towardes any corporall presence of his to the outward elements or mouthes of the receiuers whosoeuer but these words In remembrance of me and Till he come againe sounde plainly to the cotrarie For what need a thing to be done in remembrance of one bodily present or how can a thing with any good sence be said to be done but till one come that yet he being verily present in body is done We read Act. 1.11 that shortly after the institution of this Sacrament he visibly ascended into heauen the Apostles seing him so to doe with their eyes and there we read also that the Angels told them that even so likewise he shoulde come againe when he comes from thence reading also as we doe and haue alreadie noted once or twise that the heauens must containe him vntill the restitution of all things Act. 3.21 and that his comming from thence is plainely called his second cōming Heb. 9.28 how can we but thinke that Christ as well meant to forwarne vs of these fellowes that by their Consubstantiation or Transubstantiation say vnto vs lo heere is Christ with this piece of bread or vnder the accidents therof loe take him into thy verie mouth as of those that point vnto vs wrong Christes heere or there when he said if any should say vnto you speaking of such as should so doe after he had left the world was gone vnto his Father Loe heere is Christ or there is Christ beleeue him not And how is it possible that we should beleeue these places of Scripture to be true and hold stil them notwithstanding that Christ is really and in his full bodie present in euery communicants mouth May we thinke with Peter that the heauens doe and shall containe him still and that yet vpon this occasion he is alwaies thus heere And that beeing so how can it be that his comming from thence at the last daie shall be but his second comming or that it is true when he comes from thence he shall come visibly no such thing hauing euer beene seene heere I knowe they will say all these places are to be vnderstood of his visible body and that they speake of his inuisible bodie Yea but then we replie where euer learned they either in Scripture or in any ancient Father that euer he had any such inuisible bodie or howe can they euer make it sinke into any mans head that hath rightlie learned in the Scriptures to know Christes manhood that at one and selfe same time he shoulde haue a visible bodie and an inuisible yea one in the heauens to come inuisiblie againe when he pleaseth and yet the same both there and this heere also multiplied into so many inuisible bodies as there be receiuers mouthes If this be not with the olde rotten doting and long agoe condemned Marcion to make a meere phantasme of the bodie of Christ let any man iudge But once for all by this sworde of the Spirit to pierce this monstrous conceipt of theirs to the verie heart and so to leaue it for dead seeing they stande so much vpon the letter and wordes of the text I would haue them once againe to marke and remember that Saint Paule that saith therein That which he receiued of the Lord he deliuered hath vpon his credite told vs that the Lord speaking of the bread called it not simplie and nakedly his bodie but his bodie broken and they all agree in one that he called the other his blood shed If therefore they will sticke to the wordes of the text and yet haue a reall presence as they teach of his verie bodie and blood by vertue of the wordes thereof they see most plainely then it must be of his bodie broken and of his blood shed Vnlesse therefore nowe they can finde vs an inuisible bodie broken and blood inuisible shed of his for the mouth of euerie receiuer they neither say or doe any thing to the purpose according to the text But I hope they are not so farre gone but they know that it is now a thousand and fiue hundred yeares agoe and more since he had eyther his bodie broken or blood shed and that when they were so he died so that he dies no more as we reade Rom. 6.9 And therefore euen heereby the most simple may see that though they could shew that his bodie aliue or glorified could be inuisible infinite and so multipliable as their doctrine importes which yet they can neuer doe that yet all this were nothing to the reall presence of the bodie and blood of Christ in respect of that estate of his when the one was broken and the other shed for the